Tawḥīd - troid.org | Islamic Articles and Audio

Explaining the message of all of the Prophets and Messengers in a lucid, point by point form, this article originates from a simple pamphlet, prepared and distributed by 'The Reign of Islamic Daʿwah' of Toronto, Canada during the 1990s.

The khuṭbah at Masjid al-Furqān (TROID) from Dec. 27th 2013 in which the orator explains that Allāh provided guidance through the Qurʾān and sending of his Messenger (ṣallallāhu ʿalayhī wa-sallam), on how to worship Him.

During the seminar, Bulūgh al-Marām: Chapter of Purification in January 2017, our noble and respected Shaykh, Shaykh Ḥasan ibn ʿAbd al-Wahhāb al-Banná delivered a very important lecture concerning the importance of clinging to the Qurʾān and the Sunnah and the methodology of the Salaf, and the importance of staying away from the two extremes of exaggeration and falling short. Instead, one should maintain a balanced path of understanding, which can only be attained through seeking knowledge.

States the Shaykh, may Allāh perserve him, "This is not a lecture, it is not a lesson. Rather, this is a reminder". In this audio clip, from Jumaada al-Aakhir 1433, the Shaykh explains the affairs that comprise the religion of the Muslim. These affairs include one's statements, actions, wealth & actions of the heart and their relation with Tawḥīd and Shirk. He also stresses the importance of detail and specificity in these aforementioned matters. Listen to this benefit from our Shaykh, may Allāh have mercy upon you, as reminder for you and your companions.

Often the Shī'ah, in discussions with Muslims like to glaze over the hard facts that expose the shirk (polytheism), ghuloo (extremism) and infatuation in their beliefs. Historically, Muslims, due to their for love for Tawḥīd and love for the Sunnah, would not tolerate them. However, with movements such as the ikhwaanul-muslimeen and other politically motivated groups reaching out to them and blurring the difference between the sunnee and the shee'ee, Muslims today often view them as our long lost cousins in Islām. Certainly not! Here is a small quote from their own books, that they cherish and reference: From that which they narrated as well in clarification of this principle according to them, is this narration: “Allāh has erected ʿAlī as a sign between Him and His creation. So whoever acknowledges it then he is a believer, while whoever rejects it then he is a disbeliever and due to his ignorance, he is astray. Whoever erects something along with him is a polytheist while whoever holds to his Wilāyah will enter Paradise.”1

1) Usūl Al-Kaafī 1/437 Translated by Raha Batts

For further study on the deviation of the Shī'ah in aspects of tawḥīd see:

Shaykh al-Albānī: Nūḥ (ʿalayhi al-salām) remained with his people for nine hundred and fifty years, spending his time devoted to calling (the people) to Tawḥīd. Thus, it is required from us that we start with that which the Prophet (Muḥammad) ṣallallāhu ʿalayhi wa-sallam started with, and it was to firstly rectify that which has become corrupt with regards to the ʿaqīdah of the Muslims.

In the past few years, cartoons depicting the Prophet Muḥammad, may Allāh raise his rank and grant him peace, surfaced in the media. The response of many Muslims across the world was of anger and outrage. Meanwhile, for hundreds of years, the disbelievers from the People of the Book and other than them fabricated images in the guise of our other beloved Prophets: ʿĪsā (Jesus), Mūsá (Moses) and others. What should our response and reaction be to these crimes? Is there a difference between the Messengers of Allāh in this regard? In this Kitāb al-Tawḥīd class, our brother, Abū al-ʿAbbās Mūsá Richardson, brings this issue to light. Since this issue was such a well-known point of discussion among the Muslims, listen to this benefit and share the knowledge with others; may Allāh reward you. For a detailed study, be sure to check out Enlightenment for the Mind in Explanation of: The Difference Between a Prophet and a Messenger by Shaykh Abū Naṣr Muḥammad ibn ʿAbdullāh al-Imām.

As for our call, then we call the people towards the Tawḥīd which Allāh mentions when addressing the prophet (ṣallá Allāhu ʿalayhi wa-sallam):

قُلْ هَـذِهِ سَبِيلِي أَدْعُو إِلَى اللَّـهِ ۚ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّـهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَSay, "This is my way; I invite to Allāh with insight, I and those who follow me. And exalted is Allāh; and I am not of those who associate others with Him."[Sūrah Yūsuf, 12:108]

وَأَنَّ الْمَسَاجِدَ لِلَّـهِ فَلَا تَدْعُوا مَعَ اللَّـهِ أَحَدًاAnd the mosques are for Allāh (Alone), so do not invoke anyone along with Allah.[Sūrah al-Jinn, 72:18]

In the West, Muslims often interact with non-Muslims in discussions surrounding Islām. Some Muslims, in these situations, bring up issues such as Jihād and the Ḥijāb. Meanwhile, they fail to convey the most important aspect of the religion, Tawḥīd (that none has the right of worship except Allāh). From the guidance of the Messenger of Allāh (ṣallallāhu ʿalayhī wa-sallam) is that there are priorities in calling to the religion of Islām, as outlined in the ḥadīth where Muʿādh, may Allāh be pleased with him, was sent to Yemen. In a Kitāb al-Tawḥīd class, our brother Abū al-ʿAbbās Mūsá Richardson, may Allāh reward him, discusses these priorities. Listen to this benefit, may Allāh guide you to his obedience, and learn the proper method of daʿwah to Allāh. For a detailed study, be sure to read the book, Tawḥīd First O' Callers to Islām by Imām Muḥammad Nāṣir al-Dīn al-Albānī, raḥimahulllāh.

"The most important matter in this regard is to execute the Shar'i (Islamic) Hudud (ordained punishments for violating Allāh’s Law), resort to the judgment of Shari'ah (Islamic law) in everything, refuse the man-made laws that go against the laws of Allāh and oblige all people to adhere to the judgment of Shari'ah.

Muslim scholars should teach people the religion of Islām and spread Islamic awareness among Muslims and teach them the moral of exhorting one another to truth and patience in this. They should also enjoin good and forbid evil. They should encourage Muslim rulers to adhere to these desirable principles. Moreover, scholars should occupy themselves with fighting the evil-oriented destructive principles such as communism, fanaticism, nationalism, and all doctrines which contraḍīct the Shari'ah.

Thus, Allāh will rectify the status of Muslims and bring back their preceding lost glory. If they really reform themselves, Allāh will make them victorious over their enemy and establish them in the land as He, the Most Truthful One, says, "...and (as for) the believers, it was incumbent upon Us to help (them)." He (Glorified be He) says, "Allāh has promised those among you who believe and do righteous good deeds, that He will certainly grant succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islām). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me (Allāh) and do not associate anything (in worship) with Me. But whoever disbelieves after this, they are the Fasiqūn (rebellious, disobedient to Allāh)". He (Glorified be He) also says, "Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allāh - Islamic Monotheism) in this world’s life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection) - The Day when their excuses will be of no profit to Dhaalimon (polytheists, wrong-doers and disbelievers in the Oneness of Allāh). Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire)."

We ask Allāh to guide the Muslim rulers and the people; grant them the comprehension of the religion, unite them by piety and guide them all to His Right Path. We hope that Allāh will make them a means to the victory of truth and the defeat of falsehood. We invoke Him to help them cooperate with one another in righteousness and piety. May Allāh’s Peace and Blessings be upon His servant, Messenger, and the chosen one amongst all people, our Prophet and leader, Muḥammad ibn ʿAbdullāh. May Allāh’s Peace and Blessings be upon the Household of the Prophet, his Companions, and those who followed the guidance with which he was sent." (Majmūʿ al-Fatāwá́ Ibn Bāz: 1/71)

Ḥasan al-Ṣumālī discusses the errors of Ḥizb al-Taḥrīr and their primary call to overthrow the Muslim governments with a chaotic violent approach. He discusses the approach of the Anbiyāʾ (Prophets) in calling to Tawḥīd upon patience. A clear perspective amidst the the dramatic politicised jargon recycled by Ḥizb al-Taḥrīr.

These are nice benefits from a compilation of Shaykh al-Uthaymīn's explanation of Kitāb al-Tawḥīd.1

First Benefit:

The categories of Tawḥīd are three:

Tawḥīd al-Rubūbiyyah: It is to single out Allāh with (actions of) creation ( khalq), the dominion (al-mulk), and regulation of affairs (al-tadbīr).

Tawḥīd al-Ulūhiyyah: It is to single out Allāh with all worship.

Tawḥīd al-Asmāʾ wa-al-Ṣifāt: It is to single out Allāh with His Names and His Attributes without any taḥrīf(distortion), taʿtīl (negating or denying), takyeef (seeking after the specific details of Allāh's Attributes), nor tamthīl (likening Allāh or one of His Attributes to His Creation).

Tawḥīd cannot be established without two matters:2

al-Nafī (Negation).

al-Ithbāt (Affirmation).

__________________________________[1] Source: Abū Mu hammad Ismāʿīl ibn Marshūd ibn Ibrāhīm al-Ramīh, al-Fawāʿid al-Muntaqāh min Sharḥ Kitāb al-Tawḥīd by Shaykh al-ʿUthaymīn.[2] TN: Shaykh ibn al-ʿUthaymīn said: "Linguistically, Tawḥīd is the noun derived from the Arabic root verb: وَحَّدَ/يُوَحِّد (waḥḥada/yuwaḥiddu) which means to make something into one. This is not accomplished except by a negation and affirmation, both together - negating this characteristic from anything other than the thing which is being singled out, and affirming it to that thing.

For example, we say that mankind will not fulfill the concept of Tawḥīd unless and until they testify that nothing deserves any form of worship except Allāh. By this, we negate any right of worship to anyone or anything other than Allāh (subḥānaḥu wa taʿāla), and we affirm it to Allāh alone. This is because negation alone equates to an absolute and complete negation, just as affirmation alone does not restrict others from sharing in that characteristic.

So if you were to say, "So and so is standing," then you have affirmed that he is indeed standing but you have not singled him out alone, restricting this action only to him because it is possible, based on this saying alone, that someone else could also be standing with him. Similarly, if you were to say, "No one is standing," then you have absolutely and completely negated the action of standing for anyone. However, if you said, "No one is standing except Zayd," then you have singled out Zayd alone with the action of standing, negating it from anyone other than him. This is the true actualization of Tawḥīd in reality - meaning that Tawḥīd is not fulfilled unless it contains both negation and affirmation." [Tawḥīd, Its Meaning & Categories, Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn.

By Allāh! This ummah was not led astray and overpowered by its enemies from amongst the Jews, Christians, Fire-worshippers, Shīʿah and others except after it abandoned and lost Tawḥīd! So Allāh humiliated it and He will not be pleased with it until it returns to the same Islām which the Prophet (ṣallallāhu ʿalayhi wa-sallam) and his companions were upon!